using the arrow buttons.
by clicking on the page.
the page around when zoomed in by dragging it.
the zoom using the slider when zoomed-in.
by clicking on the zoomed-in page.
by entering text in the search field, and select "This Issue" or "All Issues"
by clicking on thumbnails to select pages, and then press the print button.
displays sections with thumbnails and descriptions.
displays a slider of thumbnails. Click on a page to jump.
allows you to browse the full archive.
about your subscription?
Lions Roar : March 2019
Question: I’m a liberation feminist theologian. My Christian liberation theology teachers say you have to take a side, because if you’re silent in the midst of a conflict and struggle, you’re support- ing the oppressor. On the other hand, Buddhism teaches the prin- ciple of nonduality, which some Buddhist teachers say means that you shouldn’t take sides. How do we work with the fact that at the ultimate level there’s nonduality, but on the relative level there’s white supremacy and all the other injustices of the world? Dr. Kamilah Majied (Soka Gakkai International): In terms of whether or not we choose sides, I think about something Dr. King said: “The question is not whether we will be extremists, but what kind of extremists will we be? Will we be extremists for hate or for love?” When Shakyamuni Buddha said, “My desire and my vow is to make all beings equal to me,” he was talking about the vow to make all beings equal in enlightenment. When we juxtapose those truths, we can confidently trust the wisdom that emerges from our practice to guide us to handle all sides of a conflict with wisdom and love. The aspiration is not to be equal in pettiness, competitiveness, or partisanship. We desire to be equal in having an enlightened experience of reality that allows us to see all sides and act with wisdom for the good of the whole. We need our practice of Buddhism to figure out how to wisely engage in situations where there’s conflict. One of the first things I chanted about as a Buddhist was the racism I encountered in 1982 when a professor told me that Shakespeare, Chaucer, and Milton were the only classic authors I could write about. A Buddhist leader told me to chant about it, and it was through my practice that wisdom arose in terms of how I could handle and change that situation. Twenty-nine leading teachers from across the country gathered in October for the first-ever meeting of black Buddhist teachers. The weekend was hosted by Lion’s Roar and Union Theological Seminary’s Thich Nhat Hanh Program for Engaged Buddhism, with support from the Hemera Foundation, the Arthur Vining Davis Foundations, and the Frederick P. Lenz Foundation. Rev. angel Kyodo williams (Transformative Change; co- author of Radical Dharma) : Ta ke sides, but also take care. I don’t think taking sides suggests that we negate the humanity of everyone else’s position. We take sides and we understand that we must take care of the whole. We take sides in a way that doesn’t take sides. We take sides in a way that doesn’t separate. It distinguishes and it discerns, but it doesn’t negate or erase. I think this is a very important aspect of what the dharma can bring to the Western constructs that live inside of dichotomies. Much of the time it’s either me or you. Even “take sides” sounds from our Western perspective like I’m seeing only my side. It’s hard for us to see the nonbi- nary nature of taking sides in which it is actually a wholeness, not a separation. We find our wholeness in our firm and clear locating of our- selves on the side of love. In locating ourselves on the side of love, we become more whole. It’s a yes, rather than a no. Taking sides is a yes to love, rather than a no to you. Konda Mason (Spirit Rock Meditation Center; East Bay Medi- tation Center, Oakland): We have a difficulty with paradoxes. Paradoxes are the container for “both and,” not “either or.” You definitely take sides. I agree 100 percent. What I always think about is what’s going to cause the least amount of harm. If something is causing harm, that’s not okay. The container of equa- nimity is holding it all in the “we” space. What is best for “we”? Finding that “we” space is really important. You don’t put anybody out of your heart, but you also say no firmly. Ven. Dr. Pannavati (Heartwood Refuge and Retreat Center, Hendersonville, North Carolina): We have to decide whether LION’S ROAR | MARCH 2019 41